or understand it 2. Let me ask you seriously Can God Decree salvation and glory to Pâ—ter without any faith or holiness in him and can he not bring him to glory without them Certainly this is either against the wisdom and justice of God if he Decrees any thing which he ought not to execute or against his Omnipotency if he cannot bring it to execution when he hath Decreed it Diotrephes Sir It becomes not us to dispute the wisdom justice or power of God our duty is to regulate our selves according to his will and if we look for the reward of eternal life 't is our part to fulfill those conditions which he hath prescribed us in his his holy Gospel to that purpose Securus Sir I observe your Discourse many times borders upon dangerous Errours sometimes you recede from the Synod of Dort and approach the Remonstrants and here you leave them to gratifie the Church of Rome Eternal life is not given as a reward but as an inheritance not upon any conditions perform'd but of grace freely promised To this purpose we have the judgment of the Deputies of the Synod of Gelderland and 't is inserted amongst the Acts of the Synod of * Par. 3. pag. 30. pr. Dort in these words Vti gratis fâ—lii simus jus haereditatis acquirimus it a in possessionâ—m haeredi atis mitâ—i mur planè gratis misericâ—rditâ—r indâ—â—itè Perperà m ergo dicitâ—r vitam aeternam à Deo â—eu praemium decerni dari â—s qui conditiones quas ipse praescripsâ—â— impleverit Nam dâ—re vitam ut praemium praestitâ jam conditione sub quâ decrâ—ta erat vita illa ut praemium non est omnimodò gratis et ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare vitam sed ex debito That is As we are made sons and obtain the right of the inheritance freely so are we also most mercifâ—lly and freely put into the possession of that inheritance therefore it is ill said that Eternal life as a reward is decreed and given by God to those that fulfill the conditions which he hath presâ—ribed for to give life as a reward upon the performance of a condition upon which that life was decreed as a reward this is to give life not altogether freely and of good pleasure but of debt Thus far those Deputies where you see they disclaim all conditions necessary unto salvation and good reason for if we were absolutely elected a Bucan aâ—ii ut supraâ— while we were ungodly and if Christ died b Rom. 5. 6 8. for us while we were ungodly and if he justifies c Rom. 4. 5. For Dr. Twiss and Mr. Pemble do make Justification an immanent act in God and therefore from Eternity as Mr. Baxter doth charge them Aphâ—risme of Justif in Append. pag. 163 Therefore it is before Faith and consequently of such as are ungodly us while we are ungodly what shall sâ—parate us from this free and unchangeabâ—e love of God what shall hinder that we may not be saved also while we are ungodly For if when we were reconciled to God by the death of his Son and why were we reconciled by the death of his Son but because he had formerly and freely loved us and out of that love elected us unto salvation and from that election sent his Son to dye for us and now having dyed for us much more nay if any duty were required on our part more than to our election and justification it should be much less and not much more being reconciled we shall be saved by his lâ—fe Rom. 5. 10. Diotrephes Sir Dâ—vines observe a great difference betwixt those three benefits Election Justification and Glorification Election is absolutely free without any qualification in the person whatsoever Justification is by his faith through the redemption that is in Christ Jesus but salvation is not ordinarily attainable but through sanctification unto obedience in all good works whatsoever Securus You will find that amongst Evangelical Divines the more sound and such as keep the greatest diâ—tance from Popery and Arminianisme do deny â—aith to be the cauâ—e or condition of Justification their reason is because otherwise Justificatio non est gratuita sed ex nobis saith Wendilin from them Justification should not be freâ— Christ Theol. lib. 1. cap. 25. Exp. Thes 6. mihi pag. 609. Which he doth not recite as his own opinion Dr. Twiss seems to be of this opinion ubi supra p. 142 143. And so Mr. Baxter chargeth him Ap. to Aphor. pag. 163. but of our selves hereupon they conclude that it is called justifying faith not because it justifiâ—th or ant cedeth Justification sed quod justificatis conferatur but because it is conferr'd upon such as are justified and in order if not in time is after Justification Postquam nos justificaviâ— Deus creat in coâ—dibus Electorum sidâ—m saith Maccâ—viâ—s * Colleg. Theol. Disp 8. de Justificat mihi p. 153. God crâ—ates faith in the hearts of his Elâ—ct after he hath justified them And why is this only to give them a comfortable testimony of their Election and Gods love towards them it doth not justifie us conditionally before God but declaratively to our own consciences and thus he expounds those Texts A man is not justified but by the saâ—th of Jesus Christ we have believed in Christ that we might be justified Gal. 2. 16. Chap. 3. 24. That we might be justified by faith That is Fide cognoseinâ—uâ— sentimus nos esse jusâ—os coram Dco by faith we know and perceive that we are justified before God who hath forgiven our sins and given us a right to eternal life for the satisfaction sake of Christ and his righteousness imputed to us Diotrephes I profess I am not of those mens opinion 't is my judgment that no man is actually justified till he doth actually believe and that faith justifies as 't is the performed condition of Gods promise as was said above out of Mr. Baxter Securus I remember you said That Faith is an effectual acceptance of and affiance in Christ as Christ Now Christ as Christ is a King and Prophet as well as a Priest and so you must effectually accept of him and rely upon him in his capacity of Kingship and your Faith must be a principle and an effective principle too of obedience and if such a faith be the condition of Gods promise and we shall not be justified but upon the performance of such a condition then Faith and Evangelical obedience in general being co-ordinaâ—e in their conditionalâ—y unto this work what is become of the Apostles free justification May you not as well deny a free election and say a man is elected and justified both by the obedience of good works and by the faith that is in Christ Jesus But how contrary is this to the judgment of the Deputies of Gelderland mentioned above yea how contrary to the Apostle who professeth knowingly that
he should reserve himself a duty of being served as by Christians upon those to whom he tenders life everlasting upon such termes It is no new thing in England as he goes on to hear of those who professe that God sees not nor can see any sinne in his Elect so that it will undeniably follow from their opinion that there is no mortal sinne but repentance because that must suppose that a man thought himself out of the state of Grace by the sin whereof he repents c. Having back'd his reason with some examples that according to this Doctrine a man may presume of his own salvation not supposing that he believes and lives as a Christian That Reverend Author proceeds thus The same is the consequence of a Position I will not say injoyned by any Party but notoriously allowed among us That Justifying Faith consisteth in believing that a man is one of them that are Predestinate whom God sent our Lord Christ to redeem and none else For how can he think himself obliged to make good the profession of a Christian who thinks himself assured of all that he can attain to by so doing not supposing it to be done Indeed it may be said that our Antinomians and Enthusiasts and other Sects among us whom no conceit without this could have seduced to their several frenzies do think themselves justified from everlasting by Gods Decree to send Christ for that purpose wheras this opinion dateth justification from the instant that God revealeth the said Decree by his Spirit in which Revelation they think that Justifying Faith consisteth And certainly there can be no reason why God receiving men into Grace only in consideration of Christs obedience should suspend their reconcilement upon that knowledge of his purpose which he giveth them by Faith For what can be more unreasonable than that God should justifie a man by revealing to him that he is justified But the opinion is not the lesse destructive to Christianity because it is the more unreasonable Now it is possible that the effect of this position may be stifled and become void in some by reason of other truths which contradict the same indeed and yet are believed by them not seeing the consequence of their own perswasion But those who besides this position do pertinaciously hold absolute predestination unto glory those I maintaine are in an error destructive to Christianity that is in an Heresie And therefore this Doctrine being such it is no way enough that it is no way enjoyned to be taught but it is requisite that it be disclaimed by those that pretend to recover the unity of a visible Church For there can be no Church where any thing destructive to Christianity which the being of the Church supposeth is notoriously allowed to be taught This is the judgment of Master Thorndike If you would enquire into the judgment of that Oracle of learning the present Bishop of Lincoln you have the Ubi supra p. 11. Result of his thoughts and studies about these controversies delivered in his own letters printed by Doctor Hammond with his own approbation I made it my businesse saith he to take a survey of the several different opinions concerning the ordering of Gods Decrees as to the salvation or damnation of men Which opinons the better to present their differences to the eye uno quasi intuitu for their more easie conveying to the understanding by that means and the avoiding of confusion and tedious discoursings I reduced into five Schemes or Tables Having all these Schemes before my eyes at once so as I might with ease compare them one with another and having considered of the conveniences and inconveniences of each as well as I could I soon discerned a necessity of quitting the Sub-lapsarian way of which I had a better liking before as well as the Super-lapsarian which I could never fancy Thus that most learned and Reverend Prelate Had other men the like learning judgment and temper they must needs see the like inconveniences and would then I hope acknowledge with that worthy Bishop a like necessity of quitting those so noxious Opinions Which how much they may contribute to the obstructing of good life and the growth of sinne and the evacuating the power of Christianity it self judicious persons may easily discern if they will not shut their eyes but give themselves the liberty impartially to consider these ensuing Dialogues Wherein I have endeavoured with all possible perspicuity to discover their dangerous consequences with those grosse and palpable absurdities which attend them For in the first Dialogue wherein many of the most â— notty Controversies of Divinity are cloven asunder and made fewel that will serve as well to warme as to enlighten the most weak and feeble minds I have shewed how according to those opinions it will be neither matter of advantage nor disadvantage to an Infidel to embrace the Profession of Christianity In the second I have demonstrated how impossible it is for a man that understands how to manage these Principles by reducing them to practice to be convinced of a possibility to become better And this follows with so great evidence that I remember that profoundly learned and judicious Doctor Thomas Jackson desired only these two Concessions That God hath Free-will to do good and man Free-will to do evil For the confutation of his Opposites who frame such an absolute Decree as deprives God himself as well as man of all Liberty to do any thing otherwise than it is now eventually done From hence it follows unavoidably that all care and industry is unnecessary and consequently the third Dialogue doth evince this Doctrine to be a Sanctuary for the secure and a Supersedeas unto Duty for if all things come to passe unavoidably as the Reverend and learned Dr. Thomas Goad * In his Diput concerning the Necessity and Contingency of Events c. M. S. argueth What need I care what I do Yea if I shall care I shall care whether I will or no. And this Engine is of so strange a force as is declared in the fourth Dialogue That though it lulls a man securely asleep in a placid course of sinning yet it preserves his State of Grace and Salvation immovable Mr. Thornedike hath given us some remarkable examples to this purpose Vbi supra p. 16. I think saith he I am duly informed of a Malefactor dying upon the Gallowes that professed to the strengthening of his Brethren that he had overcome all temptation to repentance acknowledging that since his being in prison he had been strongly moved to repent And that one of Hackets three Conspirators when he was come to himself continued to professe that he thought himself in the state of Gods Grace all the while And he quotes a Pamphlet written to satisfie the godly party in Wales being offended at the late Usurpers * O. C. proceedings which alledgeth That we are not to be judged at the last day
a man is not justified by works * Gal. 2. 16. Being justifiâ—d freely by his grace through the redemption that is in Jesus Chriâ—â— * Rom. 3. 24. And that you may not pretend there is more required unto our salvation than unto our justification the same Apostle tells us plaiâ—ly otherwise Fâ—r by grace are ye saved saith he through faith and that not Ephes 2. 8 9. of your selves it is the gift of God not of works lâ—st any man should boast Would you have your wedding garment of your own spinning Are you desirous to be sound having on your own righteousness * Cum venerit Deus ad judicium non nisi râ—nunciando meis merit is inveniri poâ—ero in Christo dâ—stitutus omni siducia in mâ—â—rum operum inhaerâ—nâ—e justitia indutus impuâ—ata illa Christi justâ—tia quae a Deo grat is daâ—ur per sidem nobis applicatur Dicson Ad Phil. 3. 9. See the Notes of Beza and others on Phil. 3. 9. Or as you are cloathed in the sweet smelling rayment of your elder brother Hath not Christ a two-fold riâ—hteousness and are they not both imputed to the Elect What then Are we afraid his active obedience is less sufficient to adorn and dress us up for glory than his passive is to secure and shelter us from shame and torment If the holy Scripture proclaims our salvation to be as free a benefit as either that of Justification or Election why should we give our selves the temptation of a needless trouble by distinguishing them and what saith the Scripture of the three Election standeth not upon works but in the purpose and good will of him that calleth Rom. 9. 11. not of works but by grace Rom. 11. 5 6. And it saith the same of justification too * Qui dicunt quod Deus fidem ipsam fideiobedientiam impâ—rfectam pro pâ—rfecta legis obedientia reputet vitae aeternae praemio gratiosè dignam enseat Hi contradicunt Scripturae Rom. 3. 24 25. Et cum impio Socino novam peregrinam hominis coram Deo justificationem contra totius Ecclesiae consensum inducunt Syn. Dordr cap. 2. Reject 4. Rom. 3. 24. with Gal. 2. 16. Being justified not by the works of the Law but freely by his grace through the redemption that is in Christ Jesus And it saith no less of salvation Ephes 2. 8. For by grace yâ— aâ—c saved and the Apostle doth oppose works to mercy in the business of salvation Tit. 3. 5. Net by works of righteousness which we have done but accâ—rding to his mercy he saved us And therefore he saith Rom. 6. 23. Eternal lâ—fe is the gâ—ft of God and what is freer than gâ—fâ— I find this comfortable Doctrine held forth exactly by Dr. Spurstowe in his Wells of Salvation opened where he saith Were the way which leads to Heaven a Ladder of duties and Page 51 52. not a golden Chain of free-grace I could not but fear that the higher I climb the grâ—ater would my fall prove to be every serviâ—e being like a brâ—ttle round that can bear no weight and the whole frâ—me and â—eries of duties at the best fâ—r short of the Lâ—dde◠〈◊〉 Jacobs vision which had its foot standing upon the Eâ—râ—â— anâ— its â—op reaching to Heaven buâ— the whole way of salvation from first to last is all of meer grace that the promise might be sure Rom. 4. 16. Every lâ—nk oâ— the golden Chain is made up of frâ—e merâ—y Election is free Ephes 1. 5. Vocatâ—on free 2 Tim. 1. 9. Justification free Rom. 5. 34. Sanctification free 1 Cor. 6. 11. Glâ—â—ification free Rom. 6. 23. Diotrephes Eternal life is not given but to such persons as are antecedeâ—tly qualified by the performance of such conditions as God hath prescribed in order to it Securus Have I not already sufficiently overthrown your conditions by most plentiful and irrefragable Authority But I will and this God promiseth Ezek. 36. 26. A new heart will I give you And Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven saith our Saviour who is also said to give Repentance Acts 5. 31. And in many other places Faith and Repentance are said to be the gifts of God as Phil. 1. 29 Acts 11. 18. 1 Tim. 2. 26. From these and such like Texts and the expressions used in them of Gods giving c. Our Orthodox * Censura Confess cap. 17. par 3. pag. 236. Amesii Corâ—â— p. 257 258 Divines do infer not only the absolute Decree of Election but also a most free inconditionate and irresistible collation of what is promised or affirmed in them respectively and that to be performed in nobis sine nobis as the Synod of Dort determines Now eternal life being the special gift of God as well as the new heart faith repentance c. If you suspend the obtaining of that gift upon any condition to be performed by us you will much endanger the purest Orthodox Doctrine and give advantage to the Remonstrants by the force and example of such interpretations to invalidate those Arguments which are drawn from the said Texts to prove those absolute Decrees and such an irresistible conversion Diotrephes Sir I hope you are not so great a stranger to the Book of God but that you know good works are called for in every page and upon all occasions Securus That is not the question called for or not called for but how and to what end they are called for Inter Act. Syâ— Nat. Dord par 43. pag. 213. I remember well the Divines of Drent in their Examen and judgment upon the third and fourth Articles of the Remonstrants they tell us a main end why common grace and generâ—l gâ—fâ—s are bestowed upon men is Ut sâ—ciâ—tas humana poliâ—ia conserventuâ— for the benefit of humane society and to this purpose indeed I find the Apostle directeth Titus That they which have believed in God might be careful to maintain good works adding his Reason thâ—se things are good and profitable unto men But the Apostle may understand lawful Trades and Callings by good works in that place but they are not such which you contend for in order to salvation Diotrephes Nay Sir more then so we are exhorted to be rich in good works in order to our own assurance and comfort 2 Pet. 1. 5 10. Give diligence add to your faith vertue c. Wherefâ—re the rather give diligence to make your Calling and Election 〈◊〉 And Maccovius who defenâ—s Justification before Faith yet he saith * Vbi supra Quò magis crâ—scâ—t sides â—ò magis etiam Justificationis sensus seu fructus ubâ—rior emergit Rom. 1. 17. The more our Faith increaseth the more sweet and plentiful will be the sense and fruit of Justification that springs up to us Securus For that assurance and those relishes and consolations upon 't I am perswaded they are more
the Apostles discourse and the thing he labours so much to make good Desolatus What use then doth the Apostle make of it having so fully asserted and proved it Samaritanus The use he makes of it is this To declare that in the present Age under the Gospel God was likewise of his meer grace and favour pleased to invite and call men unto Faith and upon their Faith to Adopt them into the priviledge of his children and this not out of râ—spect to any mâ—rits in them for so many and so great generally were their transgressions that they deserved nothing but perdition Therefore this their Election unto grace and the means of salvation proceeds not of works but of â—im that callâ—th since God when he might have damn'd them justly among other sinners was pleased notwithstanding Rom. 9. 11. to call them unto Faith and believing upon that Call to choose them for his children And this is that Election of Grace to which at least the Apostle alludeth Rom. 11. 5. Desolatus I desire you would give me a view of the Apostles Discourse upon this subject in one short entire summ that I may the better comprehend it Samaritanus I shall do it most readily because I know it will be of much advantage to your understanding of the point You apprehend already that the Apostle is disputing with the Jews whose privileges were very glorious and they knew it well enough To them pertained the Adoption and the Glory and the Covenants and the giving of the Law and the Service of God and the Promises Theirs were the Fathers and of them as concerning Rom. 9. 4 5. the flesh Christ came who is over all God blessed for ever By so many signal acts of Grace they concluded God had tied himself so fast to them that they must needs inherit the Blessing Though their zeal in adhering to the Law was blind and pertinacious yet they plead their Title to righteousnesse and Life upon that account and resolve they shall be Heirs as is intimated Rom. 4. 14. Otherwise they alledged God should unjustly cast away his own people Rom. 11. 1. and cancell his own Promises and make his word of none effect Rom. 9. 6. and so become unfaithful yea if he should adopt the Gentiles who were no way zealous of the Law and besides as they thought greater sinners than themselves if God should adopt them to be his children upon their faith and submission to the Gospel and reject those his antient people who did so earnestly contend for the honor of his own Law and would seek * Rom. 9. 31 32. Gal. 5. vers 2 3 4. for righteousnesse and life no where else but from the observation of that If God should deal thus if he should after this manner prefer the unworthy Gentiles before the Jews who at least were not more unworthy he should become unrighteous too as well as unfaithful as is implied Rom. 9. 14. To this the Apostle replies 1. In general that the Law of Moses as it abstracts from Faith in Christ could not bring in Justification unto life by reason of sin which had over-spread all * Rom. 3. 9. 10 the 22. and that it was never intended to that purpose Rom. 3. 19 20 23. But that such Justification was to be obtain'd upon the accounts of Grace and consequently by Faith which doth establish Grace and not destroy it Rom. 4. 16. and that this Dispensation of Grace for Justification unto life was extended freely to All Nations Gentiles as well as Jews without difference This the Apostle asserts Rom. 3. 21. to the end And in the next Chapter he proves both branches by instancing in Abraham who 1. was not justified by the Law but by Faith Rom. 4. 3. c. and 2. he was justified while he was in the condition of a Gentile uncircumcised Whence he concludes that the Blessedness of Justification unto life doth belong also to the Uncircumcision that is to the Gentiles Rom. 4. 9 * See chap. 10. throughout c. And this was Gods constitution four hundred and thirty years before the Law of Moses was given as the Apostle alledgeth in handling the same Controversie to the Galaâ—ians * Gal. 3. 17. Vide Calv. Instit lib. 4. c. 16. sect 13 14. This is St. Paul's reply in general Then 2. more particularly he tells them though God did now cast off them for their unbelief who were formerly his renowned people yet he could not justly be charged with unfaithfulness * Rom. 3. 3. or breach of promise therefore Because when he promised he would be the God of Abraham of Isaac and of Jacob and the God of their Seed he did not renounce his own Supream Right and Power in all times to restrain and determine * And the scope of the Apostle in his Dispute with the Jews is to prove that the Faithful were designed to be that Seed Rom. 4. 11 12 13. and Rom. 9. 8. at his own pleasure the signification and Title of that their Sâ—ed to whom and to what manner of persons he would Thâ—s Liberty God always reserv'd to Himself and exercised it in the Family of Abraham preferring Isaac before Ishmael his elder brother Rom. 9. 6. to 10. And more signally he used this lâ—berty in the Family of Isaac whereof those Twins that had done nothing to disâ—riminaâ—e themselves being yet in their Mothers womb that this his liberty and good-pleaâ—ure might be established He freely preferr'd the younger before the elder vers 10 to 14. And these present proceedings of Gods providence in accepting the Gentiles upon their submission to â—he Fâ—ith and rejecting â—ou for your unbelief which you so much dispute against This saith the Apostle is but the same exercise of His Supream Right and Power who had proclaimed to Moses your great Leader I will have * Rom. 9. 15. mercy on whom I will have mâ—râ—y And this is the very point he pursues and presses the equity of so hard on Gods behalf in the rest of that Chapter And this is a perfect account of that Election and Reprobation which are there handled by the Apostle And as this Reprobation cuts off the Jews no longer than they continue in unbelief Rom. 11. 23. so that Election comprehends the Gentiles no longer than they continue in the Faith Rom. 11. 22. Desolatus Sir I thank you heartily for your pains in unfolding that which to me especially of late hath been such a hard Chapter But Sir there are some Texts which trouble me because they seem to import and many learned men do so interpret them that some men are under an absolute Decree of Reprobation and that the sins for which they are at last condemned come to pass by Gods most efficacious Decree Ordinance Dr. Twisse ubi supra p. 90. pp. 95. f. and Pre-determination and if it be so then their damnation and the sin that procures it are inevitable And
be part of their duty What shall they say to the Lord when he comes to check them for these oblations of their blind zeal saying Who hath required these things at your hands In short therefore seeing such as play the Voluntier's in Gods service find so little acceptation from him 't is a madness in any man to trouble himself about any spiritual performances till he finds sufficient grounds to convince him that God prescribes and requires them as conditions subordinated to his salvation If they be not of faith they are sin Rom. 14. 23. Diotrephes Why I wonder Sir you can find none of these when God hath chosen Faith with the fruits thereof a diligent prosecution of holy duties to be such conditions and accordingly you may find them indispensably required in every page of the Holy Ghost Securus Whatever be the judgment of your private spirit the Synod of Dort hath resolved otherwise and their Authority I hope you will yield to and that Authority hath rejected it Cap. 1. de Divina praedest Reject 3. as a pernicious Errour That the good pleasure and purpose of God from among all possible conditions or out of the order or rank of all things did choose as a condition unto salvation the act of faith in it self ignoble and the imperfect obedience of faith and was graciously pleased to repute it for perfect obedience and account it worthy of the reward of everlasting life Diotrephes I presume the Smod intended to explode it as an Errour that there was no election of persons but of qualities and methinks their words seem to incline towards this sense for they reject in that Article the Errours of those who teach That the good pleasure and purpose of God whereof the Scripture makes mention in the Doctrine of Election doth not consist herein that God did elect some certain men rather than others but in this viz. that among all possible conditions God did choose the act and obedience of faith as a condition unto salvation c. Securus If this were all they aim'd at in that Rejection to reject it as an Errour in those that taught there was no Election of persons but of things they rejected just nothing for it was an Errour so far from troubling the Belgick Churches that it was never taught by any man amongst them that which they rejected therefore was this That faith and the obedience of faith were chosen by Almighty God as a condition unto salvation and the following proof makes it evident For by this pernicious Errour they add the good pleasure of God and merit of Christ is weakned and that of the Apâ—stle is out-faced as untrue 2 Tim. 1. 9. God hath callâ—d us with a holy calling not according to our works but according to his purpose and grace which was given to us through Christ Jesus before the World began Diotrephes I will not spend time to vindicate the sense of the Synod in that Article of Rejection but this is the plain truth in few and easie words if I am not mistaken That Faith which is an effectual acceptance of and affiance in Christ as Christ was chosen and ordained by God the condition of justification and Mr. Baxter life By this faith so constituted the condition we are actually justified as 't is the performed condition of Gods promise Disput of Justific p. 312. To the same sense the Brittish Divines delivered their Suffrage at the Synod in these words Non negamus esse ejusmodi beneplacitum Dei in Evangelio patefactâ—m qâ—o statuit fidem eligere in conditionem confâ—rendae salutis id est quo actualem salutis adeptionem saltem respectu adultorum ex fidei praecedentis conditione suspensam esse voluit We do not deny say they such a good pleasure of God to be revealed in the Gospel whereby he determin'd to choose faith for the condition of conferring salvation that is whereby he would have the actual obtaining of salvation at least in respect of the Adult suspended upon the condition of fore-going faith and this is that joyful and salutary tydings that is to be promulgated in the Name of Christ among all Nations Thus those Divines Securus Methinks this is repugnant to that inference of the Apostle So then it is not of him that willeth nor of him that runneth but of God that shâ—weth mercy Si divinae misericordiae exerendae seu exertae causa sola sit liberrima Dei voluntas saith Rom. 9. 16. Mr. David Dicson If the sole cause of the exertion or egression of the divine mercy be the most free will of God then the Ad locum cause thereof is not in the will of man nor in his good works or actions but in God alone It is not of him that willeth saith he therefore it is not of the free-will of man It is not of him that runneth saith he therefore it is not from the actions or endeavours of man that any man is beloved elected or that he obtains mercy and the blessing and consequently it depends upon God alone who sheweth mercy And Deodati his Note upon the place is this Seeing that the Election is of pure mercy it cannot be attributed to any will or endeavour of man Diotrephes To my apprehension * Mr. Baxter's Treat of Convers pag. 295 296. the meaning is not that our salvation is not in him that willeth or in him that runneth the Apostle talketh of no such thing but it is about the giving of the Gospel or the first special grace to them that had it not For * Mr. Baxter ib. pag. 296. 〈◊〉 if you ask the reason of mens salvation it is not given in Scripture barely from the will of God but from the faith and obedience of men for it is an act of rewarding justice as well as of paternal love and mercy And therefore we must distinguish very warily betwixt the Decree of God and the execution of it Election unto salvation is absolute it respects no condition or qualification in the person to be elected but salvation depends upon the condition of faith and obedience Securus If unbelievers disobedient and rebellious persons be chosen to salvation and it be not in Gods power to revoke that Election as the Hassien Divines concluded at the * De persevâ—r Aph. 5. p. 215 par 2. Synod at Dort I can see no necessity of faith and obedience for if God chooseth us unto salvation that is if he wills to have us saved being disobedient what reason is there why he should not be able to make us partakers of salvation being disobedient Is not Election the Decree of saving and doth not God execute his Decree for the same reason for which he made it If so why can he not actually save us without faith and obedience as well as Decree or will to save us without them Diotrephes He decrees to save us meerly for his good pleasure but he will actually
that a harmless person be made miserable and then to will that he be made a sinner that he may be made miserable as it were in a way of justice and far be it from us to ascribe such proceedings to the righteous Judge of all the World Desolatus If this be all the account you can give of the Decree of Reprobation I pray what will you make that power and liberty to consist in which the Apostle doth assign to Almighty God in the Act of Election and Reprobation under that similitude of a Potter Samaritanus A liberty to dispose of the same lump for several ends and uses as he finds it more stubborn or pliant under his hand upon a second working for we must conceive the Apostle speaks of such a lump of Clay as was first marr'd in the hands of the Potter Jer. 18. 4. * Read that Chapter throughout Rom. 3. 23. Ver. 12. Hence he concludes that all have sinned and come short of the glory of God Sinned I say not in the loins of Adam only but personally and actually for he saith They are all gone out of the way they are together become unprofitable there is none that doth good no not one Now in the disposal of this lump God declares his Power and Soveraignty 1. By assigning glory to some part of it that is to Believers for it pleased God to save them that believe 1 Cor. 1. 21. and this is the Election of grace Rom. 11. 5. And 2. By awarding shame and destruction to others viz. to unbelievers who are therefore said to be broken off because of unbelief Rom. 11. 20. And this is exactly consonant to the resolution of our Saviour to whose hands the Regiment of the Church is committed John 3 35. 36. The Father loveth the Son and hath given all things into his hand he that believeth on the Son hath everlasting lifâ— and he that believeth not the Son shall not see life but the wrath of God abideth on him And indeed this is the very Key that the Apostle hath put into our hands to open his meaning in those Chapters to the Roman chap. 9. 30 31. What shall we say then or what shall we conclude That the Gentiles which followed not after righteousness have â—ttained to righteousness even the righteousness which is oâ— faith but Israel which followâ—d after the Law of righteousness hath not attained to the Law of righteousness wherefâ—re because they sought it not by Faith c. Desolatus The Apostle speaking of the Elect saith God hath predestinated them unto the Adoption of Children by Jesus Christ according to the purpose and good pleasure of himself who worketh all things after the counsel of his own will Eph. 1. 5 11. where he attributes the Election and Adoption of such persons to Gods meer good pleasure purpose and the counsel of his own will and the counsel of God that shall stand Samaritanus To satisfie you in this there is no more to be considered but wherein this good pleasure purpose and counsel of God consists and 't is in this That whereas mankind was â—nthral'd to Satan sin and death Christ establish't to be a Mediatour and Saviour in the execution of those Offices of King Priest and Prophet had Commission to proclaim a great spiritual Jubilee for the liberty and salvation of as many as were willing upon his terms to accept of their Redempâ—ion To this purpose you may at your leisure consult these Scriptures Isa 42. 1 2 3 4 6 7. chap. 49. 1. to 10. chap. 61. 1 2 3. Zach. 6. 12 13. Hence the Apostle saith There is no condemnation to them that are in Christ Jesus Rom. 8. 1. Colos 1. 27. Christ in you the hope of glory And because the terms which Christ propounds or the condition which he requires of us in order to our actual Liberty and Redemption is Faith in the Gospel-sense * See and compare these three parallel places Gal. 5. 6 Jam. 2. 22. 1 Cor. 7. 19. Gal. 6. 15. therefore the same Apostle saith Ye are all the Children of God by faith in Christ Jesus Gal. 3. 26. For as many as received him to them gave he power to become the Sons of God even to them that believe on his name John 1. 12. who are therefore said to be chosen in him Eph. 1. 4. But on the other side such as despise the Benefit of this Jubilee or Acceptable year and will not have Christ to reign over them but being fond of their old Master and Service continue in the obedience of his laws and lusts they shall die and perish in their thraldom Exodus 21. 5 6. Rom. 6. 16. 2 Pet. 2. 19. Luke 19. 14. with 27. This is clearly Gods whole pleasure purpose and counsel in the Gospel and This shall stand Whereupon the Apostle saith If an Angel from Heaven preacheth any other lâ—t him be accursed Gal. 1. 8 9. Desolatus What will you say to that of the Apostle ascribing all to God's Will Rom. 9. 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Samaritanus I shall not insist to tell you in what sense God is said to harden It will be sufficient to enquire a little further into God's Will in these particulâ—rs of shewing mercy * Proâ—sâ—s cuâ—us vult miseretur â—uâ—m vult inducat Sed haec voluntas Dei injusta esse non potest venit enim dâ— acculâ—issâ—â—nis meritis quia ipsi peccatores cum propâ—er geâ—erâ—â—e peccatum unam mâ—ssâ—m fâ—cerinâ— non tamen null â—â—st inâ—er â—os diversitas praec dit â—â—go aliquid in pec catoribus quo quâ—mvis nondum sinâ— justificati digni efficiantur justificatione item â—reâ— dit in aliâ—s peccatoribus quo digni sint obtusionâ— Aug. Lib. quaest 83. Quaest 68. and hardening respectively And as was declared even now it is God's absolute Will to have mercy upon Believers as such and to harden Vnbelievers as such So the Apostle Rom. 11. 7. What then Israel hath not obtained that which he seeketh for but the election that is Believers represented by those who had not bowed the knee to Baal vers 4. hath obtained it mercy unto justification and life and the rest unbelievers * See Rom. 3. 3. who going about to establish their own righteousness did not submit themselves to the righteousness of God Ch. 10. 3. The righteousness which is of God through the faith of Christ as it is stiled Phil. 3. 9. These were blinded or hardned See Rom 9. 30 31 32. Desolatus But forasmuch as Faith is a work as our Saviour witnesseth John 6. 29. the Apostle seems to exclude that utterly in this Election of Grace For he Argues thus Rom. 11. 6. If by grace then is it no more of works otherwise Grace is no more Grace But if it be of Works then is it no more Grace otherwise work is no more work Samaritanus